An Account of the Abipones, an Equestrian People of Paraguay, (2 of 3)

CHAPTER X.

CONJECTURES WHY THE ABIPONES TAKE THE EVIL SPIRIT FOR THEIR GRANDFATHER, AND THE PLEIADES FOR THE REPRESENTATION OF HIM

When you read that the Abipones take the devil for their grandfather, you may laugh with me at their folly, and behold their madness with pity and wonder, but, if you be wise, let all this be done in moderation, for still grosser errors have been entertained amongst many nations civilized by laws and arts both human and divine. If you do but look into history sacred or profane, you will allow that there is scarce any thing to which divine honours have not formerly been paid. Such madness and folly in many polished nations should so exhaust our indignation and wonder as to make us judge mildly of the savage Abipones, educated amongst wild beasts, and unacquainted with letters, if they simply dignify the evil spirit with the title of their grandfather, without giving him the name or honours of a divinity. During a seven-years' residence amongst the savages, I never discovered any thing of that nature. If secretly or in our absence they did any thing which a divine would condemn, I think it proceeded from no religious inclination towards the evil spirit, but only from fear of him, and from the compulsion used by the jugglers; so that they rather merit the imputation of stupidity than of blasphemy.

Not only the Abipones, but likewise the Mocobios, Tobas, Yapitalakas, Guaycurus and other equestrian people of Chaco, boast themselves grandsons of the evil spirit, partakers no less of their superstition than of their madness. But how different are the opinions entertained by the southern equestrian tribes, who wander up and down the region of Magellan! They are all acquainted with the devil, whom they call Balichù. They believe that there is an innumerable crowd of demons, the chief of whom they name El El, and all the inferior ones Quezubû. They think, however, every kind of demon hostile and mischievous to the human race, and the origin of all evil, regarding them in consequence with dread and abhorrence. The Puelches, Picunches, or Moluches, are unacquainted even with the name of God. These last ascribe all the good things they either possess or desire to the sun, and to the sun they pray for them. When a priest of our order told them that God, the creator of all things, and amongst the rest of the sun, should be worshipped before the work of his own hands, they replied; "Till this hour, we never knew nor acknowledged any thing greater or better than the sun." The Patagonians call God Soychù, to wit, that which cannot be seen, which is worthy of all veneration, and which does not live in the world; hence they call the dead Soychuhèt, men that dwell with God beyond the world. They seem to hold two principles in common with the Gnostics and Manichæans, for they say that God created both good and evil demons. The latter they greatly fear, but never worship. They believe every sick person to be possessed of an evil demon; hence their physicians always carry a drum with figures of devils painted on it, which they strike at the beds of sick persons, to drive the evil demon, which causes the disorder, from the body. The savages of Chili are ignorant of the name and worship of God, but believe in a certain aërial spirit, called Pillan, to whom they address supplications that he will scatter their enemies, and thanksgiving, amidst their cups, after gaining a victory. Pillan is also their name for thunder, and they worship this deity chiefly when it thunders. The devil, which they call Alveè, they detest with their whole hearts. Hence, as they think life the best of all things, when any of them dies, they say that the evil spirit has taken him away. The Brazilians and Guaranies call the devil Aña, or Añanga, and fear him on account of a thousand noxious arts by which he is signalized. In Virginia, the savages call the devil Okè, and pay him divine honours. Since numerous and neighbouring savages regard the devil with fear and contempt, I cannot imagine why the Abipones give him the affectionate and honourable appellation of their grandfather. But there is no need of reason and argument to induce the savages to embrace the absurdest opinions, and to take what is doubtful for certain, what is false for perfectly true. The lies of a crafty juggler, the dreams of a foolish old woman, listened to with attentive ears, are more than enough to make them swear that the devil is their grandfather, or any thing still more absurd.

Why they believe the Pleiades to be the representation of their grandfather, remains to be discussed. On this subject also I can advance nothing but conjecture, nor can any thing certain be derived either from the Abipones or from the historians of America. The seven daughters of Lycurgus were placed by Jove amongst the stars, because they educated Bacchus in the island of Naxos, and distinguished by the name of Pleiades, as poets feign. What if we say that the Abipones, who are so fond of drinking-parties, worshipped those stars, because they were the nurses of Bacchus? But this pleasant idea would suit conversation better than history. It deserves attention, that, though various nations have paid divine honours to the sun, moon, and other stars, we cannot find a syllable respecting the worship of the Pleiades in any part of holy writ; unless, indeed, you say that they were adored by those nations mentioned in the 17th Chap. and the 3d verse of Deuteronomy: "That they go and serve other Gods, and worship them, the sun and moon, and all the host of heaven." For, as St. Jerome observes, the "whole host of heaven" means all the stars, including, of course, the Pleiades amongst the rest.

After long and frequent consideration of these things, it appears most probable to my mind, that the savages of Paraguay derived the knowledge and worship of the Pleiades from the ancient Peruvians; who, although they venerated God the creator and preserver of all things, (under the name of Pachacàmac,) are nevertheless said to have adored the sea, rocks, trees, and, what is of most importance to the present subject, the Pleiades, whom they called Colcà. The Inca Manco Capac, their ruler and chief lawgiver, afterwards substituted new superstitions for old ones. He decreed, that divine honours should be paid to the sun. To it alone divine veneration and sacrifices were paid, though the moon also, which they call the consort of the sun, and certain stars, which they call the handmaids of the moon, were honoured with silver altars and adoration to a certain extent, but inferior to that paid a divinity. Amongst the stars they thought the Pleiades worthy of a distinguished place, and chief honour, either from the wonderful manner in which they are placed, or from their singular brightness. After the Spaniards obtained dominion over Peru by force of arms, it is credible that the Peruvians, to avoid this dreadful slavery, stole away wherever they could, and that many of them migrated into the neighbouring Tucuman, and thence, for the sake of security, into the deserts of Chaco, close by; where, amongst other superstitions they may have taught the inhabitants a religious observance of the Pleiades. But since the Abipones, you will object, cannot even express the name of God in their native tongue, and respectfully address the evil spirit by the title of their grandfather, why did they not learn from the Peruvians the name and worship of God, with a hatred and contempt for the evil spirit? The latter certainly entertained such a reverence for the God Pachacàmac, that they thought it a part of their religion not to utter his name except on very important occasions, and whenever they did, to accompany the mention of it with great marks of reverence. On the other hand, they held the devil, whom they called Cupay, in much contempt. Why did not the Peruvians impart that reverence for God, and contempt for the evil spirit to the Abipones, at the same time that they instructed them in a religious observance of the Pleiades? Because vice is more easily learnt than virtue, as healthy persons are sooner infected by the sick, than sick ones cured by the healthy. Yet, if you persist in denying that the knowledge of the Pleiades was brought from Peru, I will oppose you no longer; but what hinders us from believing that it crept into Paraguay from the neighbouring Brazil, where the Tapuyas, formerly a fierce and numerous nation, greatly venerated the rise of the Pleiades, and worshipped those stars as divinities with singing and dancing. As no memorials are at hand from which any thing determinate can be elicited on this subject, I have thought fit to adduce all these conjectures, opinions, and probabilities which may seem in any way to relate to the evil spirit, the infamous grandfather of the Abipones, and to the Pleiades the representation of him.

CHAPTER XI.

OF THE DIVISION OF THE ABIPONIAN NATION, OF THEIR PAUCITY, AND OF THE CHIEF CAUSES THEREOF

To look for policy in savages will appear to you like seeking a knot in a bulrush, or expecting water from a flint. The Abipones, a nation obstinately attached to their ancient liberty, lived at their own pleasure, impatient of all controul. Their own will was their sole law. Nevertheless, as bees, ants, and every kind of animal, by natural instinct, observe certain peculiarities of their species, in like manner the most ferocious Indians pertinaciously retain, even to this day, certain customs, the ordinances of their nation, handed down to them by their ancestors, and regarded by them as laws. I shall proceed to treat of the political, economical, and military regulations of the Abipones, of their customs and magistrates.

The whole nation of the Abipones is divided into three classes: the Riikahès, who inhabit extensive plains; the Nakaigetergehes, who love the lurking-holes of the woods; and lastly, the Yaaucanigas, who were formerly a distinct nation, and used a separate language. In the last century, the Spaniards, whom they had gone out to slaughter, surprized them by the way, and almost destroyed them all. A few who survived the massacre, with the widows and children of the slain, joined the neighbouring Abipones, and both nations, by inter-marriages, coalesced into one; the old language of the Yaaucanigas falling into disuse. The Abiponian tribes pursue the same manner of life, and their customs and language, with the exception of a few words, are alike. Wondrous unanimity, and a constant alliance in arms, reigned amongst them as long as they had to deal with the Spaniards, against whom, as against a mutual foe, they bear an innate hatred, and whose servitude they resist with united strength. But though bound by the ties of consanguinity and friendship, impatient of the smallest injury, they eagerly seize on any occasion of war, and frequently weaken each other with mutual slaughter.

Like the other American savages, some of the Abipones practise polygamy and divorce. Yet they are by no means numerous; the whole nation consisting of no more than five thousand people. Intestine skirmishes, excursions against the enemy, the deadly contagion of the measles and small-pox, and the cruelty of the mothers towards their offspring, have combined to render their number so small. Now learn the cause of this inhumanity in the women. The mothers suckle their children for three years, during which time they have no conjugal intercourse with their husbands, who, tired of this long delay, often marry another wife. The women, therefore, kill their unborn babes through fear of repudiation, sometimes getting rid of them by violent arts, without waiting for their birth. Afraid of being widows in the life-time of their husbands, they blush not to become more savage than tigresses. Mothers spare their female offspring more frequently than the males, because the sons, when grown up, are obliged to purchase a wife, whereas daughters, at an age to be married, may be sold to the bridegroom at almost any price.

From all this you may easily guess that the Abiponian nations abound more in women than in men, both because female infants are seldomer killed by their mothers, because the women never fall in battle as is the case with the men, and because women are naturally longer lived than men. Many writers make the mistake of attributing the present scanty population of America to the cruelty of the Spaniards, when they should rather accuse that of the infanticide mothers. We, who have grown old amongst the Abipones, should pronounce her a singularly good woman who brings up two or three sons. But the whole Abiponian nation contains so few such mothers, that their names might all be inscribed on a ring. I have known some who killed all the children they bore, no one either preventing or avenging these murders. Such is the impunity with which crimes are committed when they become common, as if custom could excuse their impiety. The mothers bewail their children, who die of a disease, with sincere tears; yet they dash their new-born babes against the ground, or destroy them in some other way, with calm countenances. Europeans will scarce believe that such affection for their dead children can co-exist with such cruelty towards them while they are alive, but to us it is certain and indubitable. After our instructions, however, had engrafted a reverence for the divine law in the minds of the Abipones, the barbarity of the mothers gradually disappeared, and husbands, with joyful eyes, beheld their hands no longer stained with the blood of their offspring, but their arms laden with those dear pledges. These are the fruits and the triumphs of religion, which fills not only Heaven but earth with inhabitants. When polygamy and divorce, the iniquitous murdering of infants, and the liberty of spontaneous abortion were at length, by means of Christian discipline, abolished, the nation of the Abipones, within a few years, rejoiced to see itself enriched with incredible accessions of both sexes.

CHAPTER XII.

OF THE MAGISTRATES, CAPTAINS, CACIQUES, &c. OF THE ABIPONES, AND OF THEIR FORMS OF GOVERNMENT

The Abipones do not acknowledge any prince who reigns with supreme power over the whole nation. They are divided into hordes, each of which is headed by a man, whom the Spaniards call capitan, or cacique, the Peruvians curáca, the Guaranies aba rubicha, and the Abipones nelar̂eyràt, or capitâ. This word capitan sounds very grand in the ears of the Americans. They think they are using a very honourable title when they call the God, or King of the Spaniards, capitan latènc, or capitan guazù, the great captain. By this word, indeed, they mean to designate not only supreme power, and eminent dignity, but also every kind of nobility. Sometimes miserable looking old women, wretchedly clothed, and rich only in wrinkles, to prevent us from thinking them of low birth, will say aym capitâ, I am a captain, I am noble. I was astonished at hearing the savages buried in the woods of Mbaeverà, and cut off from all intercourse with the Spaniards, address their caciques by the names of Capitâ Roỹ, Capitâ Tupânchichu, Capitâ Veraripotschiritù, neglecting their own word, aba rubicha; so universal and honourable is the title of captain amongst the savage nations. Should an Abipon meet a Spaniard dressed very handsomely, he would not hesitate to call him captain, though he might be of low rank, and distinguished by no dignity or nobility whatever. Moreover, in Paraguay, Spaniards of the lowest rank, who live in the country, are extremely ambitious of the title of captain, and if you do not call them so every now and then, will look angry, and refuse to do you any kind of service, even to give you a drop of water if you are ever so thirsty. The Christian Guaranies have the same foolish mania for titles. After having laboured hard for two or three years in the royal camps, they think themselves amply repaid for their toils and wounds, if, at the end of the expedition, they return to their colony honoured by the royal governour with the title and staff of a captain. At all times even when employed, barefoot, in building or agriculture, they ostentatiously hold the captain's staff in their hands. When they are carried to the grave, this wooden ensign is suspended from the bier. When a man is at the point of death, and just going to receive extreme unction, he puts on his military boots and spurs, takes his staff in his hand, and in this trim awaits the priest, and even approaching death, as if in the intent of frightening the grim spectre away. On the domestics' expressing their surprize at the unusual attire of the dying man, he sternly and gravely observes, that this is the manner in which it becomes a captain to die. Such is the signification and the honour attached to the word captain in America.

Amongst the Guaranies, who have embraced the Christian religion, in various colonies, the name and office of cacique is hereditary. When a cacique dies, his eldest son succeeds without dispute, whatever his talents or disposition may be. Amongst the Abipones, too, the eldest son succeeds, but only provided that he be of a good character, of a noble and warlike disposition, in short, fit for the office; for if he be indolent, ill-natured, and foolish in his conduct, he is set aside, and another substituted, who is not related to the former by any tie of blood. But to say the truth, the cacique elected by the Abipones has no cause for pride, nor he that is rejected for grief and envy. The name of cacique is certainly a high title amongst the Abipones, but it is more a burden than an honour, and often brings with it greater danger than profit. For they neither revere their cacique as a master, nor pay him tribute or attendance as is usual with other nations. They invest him neither with the authority of a judge, an arbitrator, or an avenger. Drunken men frequently kill one another; women quarrel, and often imbrue their hands in one another's blood; young men, fond of glory or booty, rob the Spaniards, to whom they had promised peace, of whole droves of horses, and sometimes secretly slay them: and the cacique, though aware of all these things, dares not say a word. If he were but to rebuke them for these transgressions, which are reckoned amongst the merits, virtues, and victories of the savages, with a single harsh word, he would be punished in the next drinking-party with the fists of the intoxicated savages, and publicly loaded with insults, as a friend to the Spaniards, and a greater lover of ease than of his people. How often have Ychamenraikin, chief cacique of the Riikahes, and Narè, of the Yaaucanigas, experienced this! How often have they returned from a drinking-party with swelled eyes, bruised hands, pale cheeks, and faces exhibiting all the colours of the rainbow!

But although the Abipones neither fear their cacique as a judge, nor honour him as a master, yet his fellow-soldiers follow him as a leader and governour of the war, whenever the enemy is to be attacked or repelled. Some, however, refuse to follow him, for what Cæsar said of the German chiefs is applicable to the Abiponian cacique: Authoritate suadendi magis, quam jubendi potestate audiatur. As soon as a report is spread of the danger of an hostile attack, the business of the cacique is to provide for the security of his people; to increase the store of weapons; to order the horses to be fetched from the distant pastures to safer places; to send out watchers by night, and scouts in every direction, to procure supplies from the neighbours, and to gain their alliance. When the enemy is to be attacked, he rides before his men, and occupies the front of the army he has raised, less solicitous about the numbers of the enemy, than the firmness of his troops: for as with birds, when one is shot, the rest fly away, in like manner the Abipones, alarmed at the deaths or wounds of a few of their fellow-soldiers, desert their leader, and escape on swift horses, wherever room for flight is afforded them, more anxious about their own safety than about obtaining a victory. Yet it must be acknowledged that this nation never wants its heroes. Many remain intrepid whilst their companions fall around them, and though pierced with wounds and streaming with blood, retain even in death the station where they fought. Desire of glory, ferocious study of revenge, or despair of escape, inspires the naturally fearful with courage, which a Lacedemonian would admire, and which Europe desires to see in her warriors.